Textorah

Susanna 1

1
ΚΑΙ ἦν ἀνὴρ οἰκῶν ἐν Βαβυλῶνι, καὶ ὄνομα αὐτῷ Ἰωακείμ.
There dwelt a man in Babylon, called Joakim:
2
Καὶ ἔλαβε γυναῖκα ᾗ ὄνομα Σωσάννα, θυγάτηρ Χελκείου, καλὴ σφόδρα, καὶ φοβουμένη τὸν Κύριον.
and he took a wife, whose name was Susanna, the daughter of Hilkiah, a very fair woman, and one that feared the Lord.
3
Καὶ οἱ γονεῖς αὐτῆς δίκαιοι, καὶ ἐδίδαξαν τὴν θυγατέρα αὐτῶν κατὰ τὸν νόμον Μωυσῆ.
Her parents also were righteous, and taught their daughter according to the law of Moses.
4
Καὶ ἦν Ἰωακεὶμ πλούσιος σφόδρα, καὶ ἦν αὐτῷ παράδεισος γειτνιῶν τῷ οἴκῳ αὐτοῦ· καὶ πρὸς αὐτὸν προσήγοντο οἱ Ἰουδαῖοι, διὰ τὸ εἶναι αὐτὸν ἐνδοξότερον πάντων.
Now Joakim was a very rich man, and had a fair garden joining unto his house; and to him resorted the Jews; because he was more honorable than all others.
5
Καὶ ἀπεδείχθησαν δύο πρεσβύτεροι ἐκ τοῦ λαοῦ κριταὶ ἐν τῷ ἐνιαυτῷ ἐκείνῳ, περὶ ὧν ἐλάλησεν ὁ δεσπότης, ὅτι ἐξῆλθεν ἀνομία ἐκ Βαβυλῶνος ἐκ πρεσβυτέρων κριτῶν, οἳ ἐδόκουν κυβερνᾷν τὸν λαόν.
The same year were appointed two of the ancients of the people to be judges, such as the Lord spoke of, that wickedness came from Babylon from ancient judges, who seemed to govern the people.
6
Οὗτοι προσεκαρτέρουν ἐν τῇ οἰκίᾳ Ἰωακεὶμ, καὶ ἤρχοντο πρὸς αὐτοὺς πάντες οἱ κρινόμενοι.
These kept much at Joakim’s house, and all that had any suits in law came unto them.
7
Καὶ ἐγένετο ἡνίκα ἀπέτρεχεν ὁ λαὸς μέσον ἡμέρας, εἰσεπορεύετο Σωσάννα, καὶ περιεπάτει ἐν τῷ παραδείσῳ τοῦ ἀνδρὸς αὐτῆς.
Now when the people departed away at noon, Susanna went into her husband’s garden to walk.
8
Καὶ ἐθεώρουν αὐτὴν οἱ δύο πρεσβύτεροι καθʼ ἡμέραν εἰσπορευομένην, καὶ περιπατοῦσαν, καὶ ἐγένοντο ἐν ἐπιθυμίᾳ αὐτῆς,
And the two elders saw her going in every day, and walking; so that their lust was inflamed toward her.
9
καὶ διέστρεψαν τὸν ἑαυτῶν νοῦν, καὶ ἐξέκλιναν τοὺς ὀφθαλμοὺς αὐτῶν, τοῦ μὴ βλέπειν εἰς τὸν οὐρανὸν, μηδὲ μνημονεύειν κριμάτων δικαίων.
And they perverted their own mind, and turned away their eyes, that they might not look unto heaven, nor remember just judgments.
10
Καὶ ἦσαν ἀμφότεροι κατανενυγμένοι περὶ αὐτῆς, καὶ οὐκ ἀνήγγειλαν ἀλλήλοις τὴν ὀδύνην ἑαυτῶν·
And albeit they both were wounded with her love, yet durst not one show another his grief.
11
Ὅτι ᾐσχύνοντο ἀναγγεῖλαι τὴν ἐπιθυμίαν αὐτῶν, ὅτι ἤθελον συγγενέσθαι αὐτῇ.
For they were ashamed to declare their lust, that they desired to have to do with her.
12
Καὶ παρετηροῦσαν φιλοτίμως καθʼ ἡμέραν ὁρᾷν αὐτήν.
Yet they watched diligently from day to day to see her.
13
Καὶ εἶπαν ἕτερος τῷ ἑτέρῳ, πορευθῶμεν δὴ εἰς οἶκον, ὅτι ἀρίστου ὥρα ἐστί.
And the one said to the other, Let us now go home: for it is dinner time.
14
Καὶ ἐξελθόντες διεχωρίσθησαν ἀπʼ ἀλλήλων, καὶ ἀνακάμφαντες ἦλθον ἐπιτοαυτὸ, καὶ ἀνετάζοντες ἀλλήλους τὴν αἰτίαν, ὡμολόγησαν τὴν ἐπιθυμίαν αὐτῶν· καὶ τότε κοινῇ συνετάξαντο καιρὸν, ὅτε αὐτὴν δυνήσονται εὑρεῖν μόνην.
So when they were gone out, they parted the one from the other, and turning back again they came to the same place; and after that they had asked one another the cause, they acknowledged their lust: then appointed they a time both together, when they might find her alone.
15
Καὶ ἐγένετο ἐν τῷ παρατηρεῖν αὐτοὺς ἡμέραν εὔθετον, εἰσῆλθέ ποτε καθὼς χθὲς καὶ τρίτης ἡμέρας μετὰ δύο μόνων κορασίων, καὶ ἐπεθύμησε λούσασθαι ἐν τῷ παραδείσῳ, ὅτι καῦμα ἦν.
And it fell out, as they watched a fit time, she went in as before with two maids only, and she was desirous to wash herself in the garden: for it was hot.
16
Καὶ οὐκ ἧν οὐδεὶς ἐκεῖ πλὴν οἱ δύο πρεσβύτεροι κεκρυμμένοι, καὶ παρατηροῦντες αὐτήν.
And there was nobody there save the two elders, that had hidden themselves, and watched her.
17
Καὶ εἶπε τοῖς κορασίοις, ἐνέγκατε δή μοι ἔλαιον καὶ σμήγματα, καὶ τας θύρας τοῦ παραδείσου κλείσατε, ὅπως λούσωμαι.
Then she said to her maids, Bring me oil and washing balls, and shut the garden doors, that I may wash.
18
Καὶ ἐποίησαν καθὼς εἶπε, καὶ ἀπέκλεισαν τὰς θύρας τοῦ παραδείσου, καὶ ἐξῆλθαν κατὰ τὰς πλαγίας θύρας, ἐνέγκαι τὰ προστεταγμένα αὐταῖς, καὶ οὐκ εἴδοσαν τοὺς πρεσβυτέρους ὅτι ἦσαν κεκρυμμένοι.
And they did as she bade them, and shut the garden doors, and went out themselves at private doors to fetch the things that she had commanded them: but they saw not the elders, because they were hidden.
19
Καὶ ἐγένετο ὡς ἐξήλθοσαν τὰ κοράσια, καὶ ἀνέστησαν οἱ δύο πρεσβύται, καὶ ἐπέδραμον αὐτῇ,
Now when the maids were gone forth, the two elders rose up, and ran unto her, saying,
20
καὶ εἶπον, ἰδοὺ αἱ θύραι τοῦ παραδείσου κέκλεινται, καὶ οὐδεὶς θεωρεῖ ἡμᾶς, καὶ ἐν ἐπιθυμίᾳ σου ἐσμέν· διὸ συγκατάθου ἡμῖν, καὶ γενοῦ μεθʼ ἡμῶν.
Behold, the garden doors are shut, that no man can see us, and we are in love with thee; therefore consent unto us, and lie with us.
21
Εἰ δὲ μὴ, καταμαρτυρήσομέν σου, ὅτι ἦν μετὰ σοῦ νεανίσκος, καὶ διὰ τοῦτο ἐξαπέστειλας τὰ κοράσια ἀπὸ σοῦ.
If thou wilt not, we will bear witness against thee, that a young man was with thee: and therefore thou didst send away thy maids from thee.
22
Καὶ ἀνεστέναξε Σωσάννα, καὶ εἶπε, στενά μοι πάντοθεν· ἐάν τε γὰρ τοῦτο πράξω, θάνατός μοι ἐστίν· ἐάν τε μὴ πράξω, οὐκ ἐκφεύξομαι τὰς χεῖρας ὑμῶν.
Then Susanna sighed, and said, I am straitened on every side: for if I do this thing, it is death unto me: and if I do it not, I cannot escape your hands.
23
Αἱρετώτερόν μοι ἐστὶ μὴ πράξασαν ἐμπεσεῖν εἰς τὰς χεῖρας ὑμῶν, ἢ ἁμαρτεῖν ἐνώπιον Κυρίου.
It is better for me to fall into your hands, and not do it, than to sin in the sight of the Lord.
24
Καὶ ἀνεβόησε φωνῇ μεγάλῃ Σωσάννα· ἐβόησαν δὲ καὶ οἱ δύο πρεσβύται κατέναντι αὐτῆς.
With that Susanna cried with a loud voice: and the two elders cried out against her.
25
Καὶ δραμων ὁ εἷς, ἤνοιξε τὰς θύρας τοῦ παραδείσου.
Then ran the one, and opened the garden door.
26
Ὡς δὲ ἤκουσαν τὴν κραυγὴν ἐν τῷ παραδεισῳ οἱ ἐκ τῆς οἰκίας, εἰσεπήδησαν διὰ τῆς πλαγίας θύρας ἰδεῖν τὸ συμβεβηκὸς αὐτῇ.
So when the servants of the house heard the cry in the garden, they rushed in at a private door, to see what was done unto her.
27
Ἡνίκα δὲ εἶπα οἱ πρεσβύται τοὺς λόγους αὐτῶν, κατῃσχύνθησαν οἱ δοῦλοι σφόδρα, ὅτι πώποτε οὐκ ἐῤῥήθη λόγος τοιοῦτος περὶ Σωσάννης.
But when the elders had declared their matter, the servants were greatly ashamed: for there was never such a report made of Susanna.
28
Καὶ ἐγένετο τῇ ἐπαύριον, ὡς συνῆλθεν ὁ λαὸς πρὸς τὸν ἄνδρα αὐτῆς Ἰωακεὶμ, ἦλθον οἱ δύο πρεσβύται πλήρεις τῆς ἀνόμου ἐννοίας κατὰ Σωσάννης, τοῦ θανατῶσαι αὐτὴν,
And it came to pass the next day, when the people were assembled to her husband Joakim, the two elders came also full of mischievous imagination against Susanna to put her to death;
29
καὶ εἶπαν ἔμπροσθεν τοῦ λαοῦ, ἀποστείλατε ἐπὶ Σωσάνναν θυγατέρα Χελκίου, ἥ ἐστι γυνὴ Ἰωακείμ· οἱ δὲ ἀπέστειλαν.
and said before the people, Send for Susanna, the daughter of Hilkiah, Joakim’s wife. And so they sent.
30
Καὶ ἦλθεν αὐτὴ, καὶ οἱ γονεῖς αὐτῆς, καὶ τὰ τέκνα αὐτῆς, καὶ πάντες οἱ συγγενεῖς αὐτῆς.
So she came with her father and mother, her children, and all her kindred.
31
Ἡ δὲ Σωσάννα ἦν τρυφερὰ σφόδρα, καὶ καλὴ τῷ εἴδει.
Now Susanna was a very delicate woman, and beauteous to behold.
32
Οἱ δὲ παράνομοι ἐκέλευσαν ἀποκαλυφθῆναι αὐτὴν, ἦν γὰρ κατακεκαλυμμένη, ὅπως ἐμπλησθῶσι τοῦ κάλλους αὐτῆς.
And these wicked men commanded to uncover her [face] (for she was covered), that they might be filled with her beauty.
33
Ἔκλαιον δὲ οἱ παρʼ αὐτῆς, καὶ πάντες οἱ ἰδόντες αὐτήν.
Therefore her friends and all that saw her wept.
34
Ἀναστάντες δὲ οἱ δύο πρεσβύται ἐν μέσῳ τῷ λαῷ, ἔθηκαν τὰς χεῖρας ἐπὶ τὴν κεφαλὴν αὐτῆς.
Then the two elders stood up in the midst of the people, and laid their hands upon her head.
35
Ἡ δὲ κλαίουσα ἀνέβλεψεν εἰς τὸν οὐρανὸν, ὅτι ἦν ἡ καρδία αὐτῆς πεποιθυῖα ἐπὶ Κυρίῳ.
And she weeping looked up toward heaven: for her heart trusted in the Lord.
36
Εἶπον δὲ οἱ πρεσβύται, περιπατούντων ἡμῶν ἐν τῷ παραδείσῳ μόνων, εἰσῆλθεν αὕτη μετὰ δύο παιδισκῶν, καὶ ἀπέκλεισε τὰς θύρας τοῦ παραδείσου, καὶ ἀπέλυσε τὰς παιδίσκας.
And the elders said, As we walked in the garden alone, this woman came in with two maids, and shut the garden doors, and sent the maids away.
37
Καὶ ἦλθε πρὸς αὐτὴν νεανίσκος ὃς ἦν κεκρυμμένος, καὶ ἀνέπεσε μετʼ αὐτῆς.
Then a young man, who there was hidden, came unto her, and lay with her.
38
Ἡμεῖς δὲ ὄντες ἐν τῇ γωνίᾳ τοῦ παραδείσου, ἰδόντες τὴν ἀνομίαν, ἐδράμομεν ἐπʼ αὐτούς.
Then we that stood in a corner of the garden, seeing this wickedness, ran unto them.
39
Καὶ ἰδόντες συγγινομένους αὐτοὺς, ἐκείνου μὲν οὐκ ἠδυνήθημεν ἐγκρατεῖς γενέσθαι, διὰ τὸ ἰσχύειν αὐτὸν ὑπὲρ ἡμᾶς, καὶ ἀνοίξαντα τὰς θύρας ἐκπεπηδηκέναι,
And when we saw them together, the man we could not hold: for he was stronger than we, and opened the door, and leaped out.
40
Ταύτης δὲ ἐπιλαβόμενοι, ἐπηρωτῶμεν, τίς ἦν ὁ νεανίσκος· καὶ οὐκ ἠθέλησεν ἀγγεῖλαι ἡμῖν· ταῦτα μαρτυροῦμεν.
But having taken this woman, we asked who the young man was, but she would not tell us: these things do we testify.
41
Καὶ ἐπίστευσεν αὐτοῖς ἡ συναγωγὴ ὡς πρεσβυτέροις τοῦ λαοῦ καὶ κριταῖς· καὶ κατέκριναν αὐτὴν ἀποθανεῖν.
Then the assembly believed them, as those that were the elders and judges of the people: so they condemned her to death.
42
Ἀνεβόησε δὲ φωνῇ μεγάλῃ Σωσάννα, καὶ εἶπεν, ὁ Θεὸς ὁ αἰώνιος, ὁ τῶν κρυπτῶν γνώστης, ὁ εἰδὼς τὰ πάντα πρὶν γενέσεως αὐτῶν,
Then Susanna cried out with a loud voice, and said, O everlasting God, that knowest the secrets, and knowest all things before they be:
43
σὺ ἐπίστασαι ὅτι ψευδῆ μου κατεμαρτύρησαν· καὶ ἰδοὺ ἀποθνήσκω μὴ ποιήσασα μηδὲν ὧν οὗτοι ἐπονηρεύσαντο κατʼ ἐμοῦ.
thou knowest that they have borne false witness against me, and, behold, I must die; whereas I never did such things as these men have maliciously invented against me.
44
Καὶ εἰσήκουσε Κύριος τῆς φωνῆς αὐτῆς.
And the Lord heard her voice.
45
Καὶ ἀπαγομένης αὐτῆς ἀπολέσθαι, ὁ Θεὸς ἐξήγειρε τὸ πνεῦμα τὸ ἅγιον παιδαρίου νεωτέρου ᾧ ὄνομα Δανιήλ.
Therefore when she was led to be put to death, the Lord raised up the holy spirit of a young youth, whose name was Daniel:
46
Καὶ ἐβόησε φωνῇ μεγάλῃ, ἀθῶος ἐγὼ ἀπὸ τοῦ αἵματος ταύτης.
who cried with a loud voice, I am clear from the blood of this woman.
47
Ἐπέστρεψε δὲ πᾶς ὁ λαὸς πρὸς αὐτὸν, καὶ εἶπαν, τίς ὁ λόγος οὗτος, ὃν σὺ λελάληκας;
Then all the people turned them toward him, and said, What mean these words that thou hast spoken?
48
Ὁ δὲ στὰς ἐν μέσῳ αὐτῶν, εἶπεν, οὕτως μωροὶ οἱ υἱοὶ Ἰσραήλ; οὐκ ἀνακρίναντες, οὐδὲ τὸ σαφὲς ἐπιγνόντες, κατεκρίνατε θυγατέρα Ἰσραήλ;
So he standing in the midst of them said, Are ye such fools, ye sons of Israel, that without examination or knowledge of the truth ye have condemned a daughter of Israel?
49
Ἀναστρέψατε εἰς τὸ κριτήριον, ψευδῆ γὰρ οὗτοι κατεμαρτύρησαν αὐτῆς.
Return again to the place of judgment: for they have borne false witness against her.
50
Καὶ ἀνέστρεψε πᾶς ὁ λαὸς μετὰ σπουδῆς· καὶ εἶπαν αὐτῷ οἱ πρεσβύτεροι, δεῦρο κάθισον ἐν μέσῳ ἡμῶν, καὶ ἀνάγγειλον ἡμῖν, ὅτι σοὶ δέδωκεν ὁ Θεὸς τὸ πρεσβεῖον.
Wherefore all the people turned again in haste, and the elders said unto him, Come, sit down among us, and show it us, seeing God hath given thee the honor of an elder.
51
Καὶ εἶπε πρὸς αὐτοὺς Δανιὴλ, διαχωρίσατε αὐτοὺς ἀπʼ ἀλλήλων μακρὰν, καὶ ἀνακρινῶ αὐτούς.
Then said Daniel unto them, Put these two aside one far from another, and I will examine them.
52
Ὡς δὲ διεχωρίσθησαν εἷς ἀπὸ τοῦ ἑνὸς, ἐκάλεσε τὸν ἕνα αὐτῶν, καὶ εἶπε πρὸς αὐτὸν, πεπαλαιωμένε ἡμερῶν κακῶν, νῦν ἥκασιν αἱ ἁμαρτίαι σου, ἃς ἐποίεις τὸ πρότερον,
So when they were put asunder one from another, he called one of them, and said unto him, O thou that art waxen old in wickedness, now thy sins which thou hast committed aforetime are come [to light]:
53
κρίνων κρίσεις ἀδίκους· καὶ τοὺς μὲν ἀθώους κατακρίνων, ἀπολύων δὲ τοὺς αἰτίους, λέγοντος τοῦ Θεοῦ, ἀθῶον καὶ δίκαιον οὐκ ἀποκτενεῖς.
for thou hast pronounced false judgment, and hast condemned the innocent, and hast let the guilty go free; albeit the Lord saith, The innocent and righteous shalt thou not slay.
54
Νῦν οὖν ταύτην εἴπερ εἶδες, εἰπὸν, ὑπὸ τί δένδρον εἶδες αὐτοὺς ὁμιλοῦντας ἀλλήλοις; ὁ δὲ εἶπεν, ὑπὸ σχῖνον.
Now then, if thou hast seen her, tell me, Under what tree sawest thou them companying together? And he said, Under a mastic tree.
55
Εἶπε δὲ Δανιὴλ, ὀρθῶς ἔψευσαι εἰς τὴν σεαυτοῦ κεφαλήν· ἤδη γὰρ ἄγγελος φάσιν Θεοῦ λαβὼν παρὰ τοῦ Θεοῦ, σχίσει σε μέσον.
And Daniel said, Very well; thou hast lied against thine own head; for even now the angel of God hath received the sentence of God to cut thee in two.
56
Καὶ μεταστήσας αὐτὸν, ἐκέλευσε προσαγαγεῖν τὸν ἕτερον, καὶ εἶπεν αὐτῷ, σπέρμα Χαναὰν, καὶ οὐκ Ἰούδα, τὸ κάλλος ἐξηπάτησέ σε, καὶ ἐπιθυμία διέστρεψε τὴν καρδίαν σου.
So he put him aside, and commanded to bring the other, and said unto him, O thou seed of Canaan, and not of Judah, beauty hath deceived thee, and lust hath perverted thy heart.
57
Οὕτως ἑποιεῖτε θυγατράσιν Ἰσραὴλ, καὶ ἐκεῖναι φοβούμεναι ὡμίλουν ὑμῖν· ἀλλʼ οὐ θυγάτηρ Ἰούδα ὑπέμεινε τὴν ἀνομίαν ὑμῶν.
Thus have ye dealt with the daughters of Israel, and they for fear companied with you: but the daughter of Judah would not abide your wickedness.
58
Νῦν οὖν λέγε μοι, ὑπὸ τί δένδρον κατέλαβες αὐτοὺς ὁμιλοῦντας ἀλλήλοις; ὁ δὲ εἶπεν, ὑπὸ πρίνον.
Now therefore tell me, Under what tree didst thou take them companying together? And he said, Under a holm tree.
59
Εἶπε δὲ αὐτῷ Δανιὴλ, ὀρθῶς ἔψευσαι καὶ σὺ εἰς τὴν σεαυτοῦ κεφαλὴν· μένει γὰρ ὁ ἄγγελος τοῦ Θεοῦ, τὴν ῥομφαίαν ἔχων πρίσαι σε μέσον, ὅπως ἐξολοθρεύσῃ ὑμᾶς.
Then said Daniel unto him, Well; thou hast also lied against thine own head: for the angel of God waiteth with the sword to cut thee in two, that he may destroy you.
60
Καὶ ἀνεβόησε πᾶσα ἡ συναγωγὴ φωνῇ μεγάλῃ, καὶ εὐλόγησαν τῷ Θεῷ τῷ σώζοντι τοὺς ἐλπίζοντας ἐπʼ αὐτόν.
With that all the assembly cried out with a loud voice, and praised God, who saveth them that trust in him.
61
Καὶ ἀνέστησαν ἐπὶ τοὺς δύο πρεσβύτας, ὅτι συνέστησεν αὐτοὺς Δανιὴλ ἐκ τοῦ στόματος αὐτῶν ψευδομαρτυρήσαντας.
And they arose against the two elders, for Daniel had convicted them of false witness by their own mouth:
62
Καὶ ἐποίησαν αὐτοῖς ὃν τρόπον ἐπονηρεύσαντο τῷ πλησίον· ποιῆσαι κατὰ τὸν νόμον Μωυσῆ· καὶ ἀπέκτειναν αὐτοὺς, καὶ ἐσώθη αἷμα ἀναίτιον ἐν τῇ ἡμέρᾳ ἐκείνῃ.
and according to the law of Moses they did unto them in such sort as they maliciously intended to do to their neighbor: and they put them to death. Thus the innocent blood was saved the same day.
63
Χελκίας δὲ καὶ ἡ γυνὴ αὐτοῦ ᾔνεσαν περὶ τῆς θυγατρὸς αὐτῶν μετὰ Ἰωακεὶμ τοῦ ἀνδρὸς αὐτῆς καὶ τῶν συγγενῶν αὐτῶν, ὅτι οὐχ εὑρέθη ἐν αὐτῇ ἄσχημον πρᾶγμα.
Therefore Hilkiah and his wife praised God for their daughter Susanna, with Joakim her husband, and all their kindred, because there was no dishonesty found in her.
64
Καὶ Δανιὴλ ἐγένετο μέγας ἐνώπιον τοῦ λαοῦ ἀπὸ τῆς ἡμέρας ἐκείνης, καὶ ἐπέκεινα.
From that day forth was Daniel had in great reputation in the sight of the people.

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Variants

The Samaritan Pentateuch and every scroll are compared word by word with the Masoretic text of the same verse:

In the scrolls, letters in brackets are a modern editor's reconstruction and are never counted as variants; letters with a dotted overline are uncertain; ◦ is a trace of an unreadable letter. Manuscripts written in paleo-Hebrew script, and divine names that square-script scrolls write in paleo-Hebrew, are shown in paleo-Hebrew letters (switchable under Display). Hover a manuscript to see its edition. Display → Dead Sea Scrolls can hide the manuscripts that agree with the Masoretic text, or strip the reconstructions to show only what survives.

The comparison is automatic. It aligns words by spelling, so a transposition or a long rewritten passage can be marked imperfectly, and the spelling rule cannot tell a suffix from a vowel letter. Treat the colours as a finding aid and check a critical edition before building an argument on a reading.

Books outside the Hebrew Bible

Besides the Septuagint-only books, the book list has 1 Enoch and Jubilees (“Other ancient books”), shown in R. H. Charles's English with the Qumran copies beside them, and Psalms has a chapter 151. Their scroll copies — like those of Tobit and Ben Sira — have no verse numbers in the data: each fragment is placed by its published identification, and its lines are spread over those verses, so treat the exact verse boundaries as approximate. Aramaic copies (Tobit 4Q196–199 and all of Enoch) are marked “Aramaic” and have no word lookups.

Rabbinic citations

The small ❝ under a verse number opens the passages of rabbinic literature that cite that verse — Mishnah, Tosefta, both Talmuds, Midrash, Targum and Kabbalah (and, if you tick the box, later halakhah, liturgy and thought) — fetched live from Sefaria, so it needs an internet connection. Each passage is listed with Sefaria's date for the work it comes from and a link to read it there. Sefaria's links include allusions and discussions as well as quotations; those it classes as quotations are marked. It works for the Hebrew Bible, Ben Sira (by Kahana's numbering, e.g. the Talmud's quotations of Ben Sira), Tobit and Jubilees. For 1 Enoch, which the rabbis do not quote, it lists instead the Zohar's passages about a “Book of Enoch”.

How the Septuagint is aligned

Each Greek verse is placed by combining three things: the standard table of Septuagint–Masoretic verse correspondences (SIL's lxx.vrs), the table of Masoretic–English numbering differences, and a comparison of the English of Brenton's Septuagint with the JPS English, which confirms each pairing and catches displaced verses. Where no Masoretic verse is similar enough, the Greek verse stands on its own row.

The Greek word data

No openly licensed word-by-word analysis of Brenton's Greek exists, so each Greek word is matched to the most frequent analysis of the same form in the openly licensed Swete Septuagint (Morpheus parser), then to a lexicon entry. About 95% of words are identified. Parses of ambiguous forms (e.g. αὐτοῦ, τοῦ) can be wrong; the card says "automatic parse" as a reminder.

Building and updating

The page reads prepared data from the data folder; python3 build.py (in the app folder) downloads the sources into sources and rebuilds it in a few minutes. Two files must be added by hand: eng-Brenton_vpl.zip from ebible.org and SPE.zip from CrossWire. python3 build.py --public-domain-only leaves out the three non-commercially-licensed layers; --download-only just fetches the sources. Licences and required credits are listed in SOURCES.md.

About the texts

What each column is, where it comes from, and what to keep in mind when reading it.

Masoretic Text — Westminster Leningrad Codex

The Masoretic text is the Hebrew Bible as transmitted by the Masoretes, scribal scholars active in Tiberias and elsewhere roughly from the 7th to the 10th century, who fixed its vowel points, accents and marginal notes (the Masorah) around a consonantal text that was already essentially stable by the 1st–2nd century CE. The Leningrad Codex (St Petersburg, Firkovich I B 19 A), copied in 1008/1009 CE in the Ben Asher tradition, is the oldest complete manuscript of the Hebrew Bible; the slightly older Aleppo Codex lost most of the Torah in 1947. It is the base of the standard critical editions (BHK, BHS, BHQ).

The Westminster Leningrad Codex is the public-domain digital transcription of it maintained by the J. Alan Groves Center at Westminster Theological Seminary. In this edition a Ketiv appears as its own unpointed word before the pointed Qere.

JPS 1917 — The Holy Scriptures according to the Masoretic Text

The first English Bible translation produced by a committee of Jewish scholars for the Jewish Publication Society of America, under Max L. Margolis as editor-in-chief, published in 1917. Its language deliberately follows the cadence of the King James and Revised Versions, but its renderings follow the Masoretic text and Jewish exegetical tradition, and it keeps the Hebrew chapter and verse numbering. It is in the public domain; its successor, the New JPS (Tanakh, 1985), is not. The electronic edition used here writes the divine names as “HaShem” and “G-d”.

Septuagint — Brenton's Greek text and the Updated Brenton English

The Septuagint is the Jewish translation of the Hebrew scriptures into Greek. The Torah was translated in Alexandria in the 3rd century BCE (the Letter of Aristeas tells the legend of 72 translators under Ptolemy II); the other books followed over the next two centuries. Because it was made from Hebrew manuscripts older than the Masoretic text, it often preserves a different Hebrew text: Jeremiah is about one-seventh shorter and differently ordered (a shorter Hebrew text of this type survives at Qumran in 4QJerb,d), Job is about one-sixth shorter, and Esther and Daniel have long additions. It was the Bible of Philo, Josephus and the New Testament writers, and became the Old Testament of the Greek church, which in turn led Jewish translators (Aquila, Symmachus, Theodotion) to produce closer revisions.

Sir Lancelot C. L. Brenton published an English translation in 1844 and a Greek–English edition in 1851. His Greek is essentially the Sixtine (Roman) edition of 1587, which follows the 4th-century Codex Vaticanus. It is older and less critical than the modern editions of Rahlfs (1935) and Göttingen, which are under copyright. The English column is the Updated Brenton (Adam Boyd, 2020), Brenton's translation with modernised spelling and wording, dedicated to the public domain.

Samaritan Pentateuch †

The Torah as preserved by the Samaritan community of Mount Gerizim (Nablus), written in the Samaritan script, a descendant of the paleo-Hebrew alphabet. It differs from the Masoretic text in about 6,000 places, most of them spelling or grammar; in about 1,900 of them it agrees with the Septuagint. Some readings are distinctively Samaritan, above all the commandment to build an altar on Mount Gerizim added after the Ten Commandments (Exod 20:17; Deut 5:21) and “Gerizim” for “Ebal” in Deut 27:4. Many others — harmonising expansions that copy one passage into its parallel — are shared with “pre-Samaritan” Qumran manuscripts such as 4QpaleoExodm and 4QNumb, showing that the text type is older than the Samaritan schism.

European scholars learned of it in 1616, when Pietro della Valle brought a manuscript from Damascus; it was printed in the Paris (1645) and London (1657) Polyglots, collated by Benjamin Kennicott (1776–80) and edited critically by August von Gall (1914–18). The Hebrew here is Aleksandr Sigalov's digital text, based on Kennicott and checked against von Gall; the English is Sigalov's adaptation of the King James Version to the Samaritan readings. For modern scholarship see Abraham Tal's edition of MS Shechem 6 and Stefan Schorch's critical editio maior.

Dead Sea Scrolls and other Judean Desert manuscripts †

Between 1947 and 1956 the remains of about 950 manuscripts were found in eleven caves near Khirbet Qumran. Some 230 are biblical — every book of the Hebrew Bible except Esther is represented, from tiny fragments to the complete Great Isaiah Scroll (1QIsaa) — dating from about 250 BCE to 68 CE. They are a thousand years older than the Leningrad Codex. Most are close to the ancestor of the Masoretic text (“proto-Masoretic”), but others agree with the Septuagint (4QJerb, 4QSama in places), with the Samaritan text type, or with neither — evidence that several forms of the text circulated side by side before the Masoretic text prevailed.

Manuscripts from other sites fill out the picture: Masada (before its fall in 73/74 CE; excavated by Yigael Yadin, 1963–65) and the Bar Kokhba refuges of Wadi Murabba'at and Naḥal Ḥever (132–135 CE), whose biblical texts are already virtually identical with the Masoretic text, as well as Naḥal Ṣe'elim, Wadi Sdeir and Naḥal Arugot. The official publication is the Discoveries in the Judaean Desert series (Oxford, 1955–2010).

The transcriptions here are those of Martin G. Abegg Jr., James E. Bowley and Edward M. Cook, as converted by the Eep Talstra Centre for Bible and Computer (ETCBC). Each manuscript is labelled with its siglum (e.g. 4QIsad), its DJD number, its find-site and the column or fragment and line. Besides the biblical manuscripts, the copies of Ben Sira, Tobit, 1 Enoch, Jubilees and Psalm 151 are shown under those books. Not every manuscript is in the dataset — notably the Greek scrolls (such as the Greek Minor Prophets from Naḥal Ḥever) are absent, and the Masada Ben Sira scroll is added separately (see Ben Sira).

Ben Sira

The Wisdom of Yeshua ben Eleazar ben Sira, composed in Hebrew in Jerusalem around 190–180 BCE and translated into Greek by his grandson in Egypt after 132 BCE (his prologue explains the difficulty of rendering Hebrew into Greek). It belongs to the Septuagint and to the Catholic and Orthodox canons (Latin Ecclesiasticus) but not to the Jewish one, although the Talmud and midrash quote it. Its Hebrew text was lost to the West until 1896, when Solomon Schechter, Agnes Lewis and Margaret Gibson identified medieval copies in the Cairo Genizah; ancient Hebrew copies then emerged at Qumran and Masada.

About two-thirds of the Hebrew is now known, from six medieval Genizah manuscripts (A–F, 10th–12th century) and three ancient ones: 2QSir (2Q18; Sir 6:14–15, 20–32), the acrostic of Sir 51:13–20, 30 in the Psalms Scroll 11QPsa (columns 21–22), and the Masada scroll (Mas1h), found by Yigael Yadin in 1964 in a casemate room of the fortress and published in 1965: seven columns with Sir 39:27–44:17, copied in the early 1st century BCE, little more than a century after the author. Its agreement with Genizah manuscript B showed that the medieval copies descend from the ancient Hebrew rather than from a translation back from Greek or Syriac.

Here the book is shown in Brenton's Greek and English. The Hebrew column is the Kahana edition, as transcribed on Hebrew Wikisource and distributed by Sefaria (CC BY-SA): a running text built on the Genizah manuscripts, in which words in [brackets] are Kahana's restorations; chapters with no surviving Hebrew are empty. Kahana numbers the verses in the Hebrew order — in the Greek, two blocks of chapters 30–36 are transposed — so his verses have been matched to Brenton's by content for this app, with his own number shown as “Heb.” where it differs. The scrolls column has the three ancient witnesses; the Masada text is Eric Reymond's transcription from bensira.org, which states no licence, so it is only included when you download it yourself. Their placement was made for this app by matching the text; there is no Masoretic text to compare them with, so no variants are marked.

Psalm 151

The Septuagint Psalter ends with a short psalm “outside the number”, in which David recalls tending his father's sheep, his anointing and his victory over Goliath. It belongs to the Greek, Syriac and Ethiopic Bibles but not to the Hebrew one, and was long thought to have been composed in Greek — until the Psalms Scroll from Qumran Cave 11 (11QPsa, published by James Sanders in 1965) turned out to contain a longer Hebrew original in its 28th column, as two poems (151A on David's music and anointing, 151B, broken off, on Goliath). The Greek is a condensed translation of them. The psalm is shown as chapter 151 of Psalms, with the scroll's lines under the Greek verses they correspond to.

Tobit

A Jewish novella of the Eastern diaspora (probably 3rd–2nd century BCE): the pious exile Tobit, blinded in Nineveh, sends his son Tobias to recover money in Media, guided by the angel Raphael in disguise; on the way Tobias marries Sarah and drives off the demon Asmodeus. It is in the Septuagint and the Catholic and Orthodox canons. It survives in two Greek forms — a shorter one (Codices Vaticanus and Alexandrinus, printed by Brenton) and a longer one (Codex Sinaiticus) — and the Qumran copies, four in Aramaic (4Q196–199) and one in Hebrew (4Q200), published by Joseph Fitzmyer in 1995, side with the longer form, which is now generally taken as nearer the original. Their verse placement here follows Fitzmyer's identifications.

1 Enoch

A collection of five works ascribed to Enoch, the seventh from Adam who “walked with God” (Gen 5:24): the Book of the Watchers (ch. 1–36, 3rd century BCE), on the angels who descended to the daughters of men; the Parables (37–71); the Astronomical Book (72–82); the Dream Visions (83–90), with the “Animal Apocalypse” of Israel's history; and the Epistle of Enoch (91–108). It is quoted in the Letter of Jude (1:14–15) and is canonical in the Ethiopian Orthodox Church, whose Ge'ez version is the only complete text; Greek survives for about a third. Józef Milik published the Aramaic fragments from Qumran Cave 4 in 1976: eleven copies, covering every part except the Parables, the oldest from around 200 BCE. The English is R. H. Charles's 1917 translation from the Ethiopic (public domain). The Astronomical scrolls (4Q208–211) contain a much longer calendar than the Ethiopic; only their few passages that match chapters 76–82 are placed.

Jubilees

A retelling of Genesis and Exodus 1–14 as revealed to Moses on Sinai by an “angel of the presence”, dated by a calendar of 49-year jubilees and a 364-day solar year (mid-2nd century BCE). Like 1 Enoch it is canonical only in the Ethiopian church, whose Ge'ez version is the only complete text; parts survive in Latin, Syriac and Greek quotations. Fragments of about fifteen Hebrew copies were found at Qumran, more than of most biblical books, and are published in DJD 13 (VanderKam and Milik, 1994) and DJD 23. The English is R. H. Charles's 1917 translation (public domain).

Lexicon and concordance data

Hebrew words carry the analysis of STEPBible's Translators Amalgamated Hebrew OT (Tyndale House, Cambridge): extended Strong's numbers — James Strong's 1890 numbering, subdivided to follow the Brown–Driver–Briggs lexicon (1906) — with morphology from the ETCBC and an abridged BDB for definitions. Samaritan and scroll words take the analysis of the Masoretic word they correspond to, or, where they differ, of the same written form elsewhere in the Masoretic text. Greek words are matched through the Swete Septuagint and the Morpheus parser to STEPBible's Greek lexicon, which draws on Abbott-Smith (1922) and Liddell–Scott–Jones.

† Licensed for non-commercial use only. Full credits and licences: SOURCES.md.